into all ears. Some of which having wide channels, keep that which is poured into them with all cheerfulness; but others, through the narrowness of the passages, are unable to be bedewed by it. But that which overflows being poured forth in an unrestrained manner, is scattered in every direction: so that what has been concealed escapes and floats on the top of it, and, like a random torrent of mud, bears along with it in its flood, things worthy of being tended with all care. In refe- rence to which, those persons appear to me to have come to a right decision who have been initiated in the lesser mysteries before learning anything of these greater ones. " For they baked their flour which they brought out of Egypt, baking secret cakes of unleavened bread."* That is to say, they dealt with the untameable and savage passions, softening them with reason as they would knead bread; for they did not divulge the manner of their kneading and improving it, as it was derived from some divine system of preparation; but they treasured it up in their secret stores, not being elated at the knowledge of the mystery, but yielding and being lowly as to their boasting.
XVII. Let us then, with reference to our gratitude to and honouring of the omnipotent God, be active and ready, depre- cating all sluggishness and delay; for those who are passing over from obedience to the passions to the contemplation of virtue, are enjoined to keep the passover with their loins girded up, being ready to do service, and binding up the burden of the flesh, or, as it is expressed, their shoes, " stand- ing upright, and firmly on their feet, and having in their hands a staff,"f that is to say education, with the object of succeeding without any failure in all the affairs of life; and lastly, " to eat the passover in haste." For, by the passover, is signified the crossing over of the created and perishable being to God: — and very appropriately; for there is no single good thing which does not belong to God, and which is not divine.
Seek it therefore, quickly, 0 my soul! as did that practiser of contemplation, Jacob, who, when his father asked him, " How found you this so quickly. 0 my son?"+ answered, with a doctrine concealed underneath his words, " The Lord God brought it before me." For he, being well skilled in many matters, knew that whatever creation bestows on the soul is * Exodus xii. 34. f Exodus xii. 11. J Genesis xxvii. 20.
ON THE SACRIFICES OF ABEl, AND CAIN. ti2] confirmed by long time, as those men know who give to their pupils arts, and lessons in arts: for their case is not like that of men who pour water into a vessel, they are not in a moment able to fill their minds with the lessons which have been brought before them. But when the fountain of wisdom, that is to say, God, gives knowledge of the sciences to the race of mankind, he gives it to them without any limitation of time. But they, as being disciples of the only wise Being, and being compe- tent by nature, quickly accomplish the discovery of the things which they seek to understand.
XVIII. But the principal virtue of pupils is to endeavour to imitate their perfect master, as far as those who are imperfect can imitate a perfect man. But the master is more rapid than any time, which did not even co-operate with him when he was creating the universe, since it is plain that time itself was created at the same moment that the world was made. For God, while he spake the word, did at the same moment create; nor did he allow anything to come between the word and the deed; and if one may advance a doctrine which is pretty nearly true, His word is his deed. But among the race of mankind nothing is more easily moved than the word; for by its rapidity and by the volubility of its nouns and verbs, it outstrips even the comprehension which hastens to overtake them. As, therefore, everlasting springs, which are poured down in rivers, have a course which never ceases, the stream as it comes on continually taking up the cessation of the waves which have preceded, so too the abundant flow of words, when they begin to be poured forth, keep pace with the most swiftly-moving of all the qualities which are in us, namely, the mind, which can itself outstrip even flying natures.
As therefore the uncreated God outstrips all creation, so also does the word of the uncreated God outrun the word of creation, and is borne on with exceeding swiftness in the clouds. On which account God speaks freely, saying, " Now you shall see, because my word shall overtake you."* As the divine word can outstrip and overtake everything, but if his word can thus outstrip everything, much more can he who utters it, as he testifies in another place, where he says, " Here am I, I stood here before you."f For he declares here that he stood before any created being: and he who is here is also there, * Numbers xi. 23. T Exodus xvi. 6.
222 PHILO JUD^US.
and in other places, and every where, having filled every place in every direction, and having left nothing whatever destitute of himself: for he does not say, " Here I stand and there, but now also when I am present do I stand there also at the same moment;" not being moved or changing his place so as to oc- cupy one place and to quit another, but using one intense motion.
Very properly therefore do his subject children, imitating the nature of their father, do all that is right without any delay, and with all diligence, their most excellent employment being the paying prompt and unremitting honour to God.
XIX. But Pharaoh, the squanderer of all things, not being able himself to receive the conception of virtues unconnected with time, inasmuch as he was mutilated as to the eyes of his soul, by which alone incorporeal natures are comprehended, would not endure to be benefited by virtues unconnected with time; but being weighed down by soulless opinions, I mean here by the frogs, animals which utter a sound and noise wholly void and destitute of reality, when Moses says, " appoint a time to me when I may pray for you and for your servants that God will make the frogs to disappear,"* though he ought, as he was in very imminent necessity, to have said, Pray this moment, nevertheless postponed it, saying, " Pray to-morrow," in order that he might in every case preserve the folly of his impiety. And this happens to nearly all those men who hesi- tate and vacillate between two opinions, even if they do not confess it in express words. For when any thing unexpected befalls them, inasmuch as they did not previously believe firmly in God the Saviour, they take refuge in the assistance of created things, of physicians, of herbs, of the composition of drugs, in a carefully considered plan of life, and in any other aid which may be derived from mortal man. And if any one were to say to them, " Flee, 0 ye wretched men, to Him who is the only physician for the diseases of the soul, and discard all this falsely called assistance which ye are seeking to find in the creature who is subject to the same sufferings as yourselves," they would laugh at and ridicule him; saying, " Tell us this to-morrow." Since, even if any thing were to happen to them they would not supplicate the Deity to avert the present evils from them.
But when it is found that there is no relief from man, and • Exodus viii. 9.
ON THE SACRIFICES OF ABEL AND CAIN. 223 when even all the remedies are proved to be injurious, then in great perplexity they renounce all ideas of assistance from other quarters, and, like wretched men as they are and sorely against their will, they reluctantly and tardily flee to the only Saviour, God. But he, as well knowing that there is no dependence to be placed on reformation extorted by necessity, does not apply his law to every one of them, but only to those in whose case it appears good and suitable.
Let every reasoning therefore that thinks that all posses- sions belong to itself, and that honours itself before God, for the expression, "sacrificing after a few days," involves such a notion as this, know that it is liable to the accusation of impiety.
XX. We have now adequately gone through the first article of our accusation against Cain. And the second is of this nature Why does he bring the first fruits of the fruits of the earth, but not of the first produce? May it not be for the same reason, that he may give the pre-eminence in honour to creation, and may requite God himself with what is the second best? For as there are some persons who place the body before the soul, the slave before the mistress, so also there are persons who honour the creation more than God, though the lawgiver delivered this injunction, that "we should bring the first fruits of the first produce of the earth into the house of God," * and not assign them to ourselves. For it is just to refer all the first motions of the soul, whether in point of order or of power, to God. Now the first things in point of order are such as these, in which we participated from the first moment of our original birth: nourishment, growth, sight, hearing, taste, smell, touch, speech, the mind, the parts of the soul, the parts of the body, the energies of these parts, and in short all the motions and conditions which are in accordance with nature.
But those things which are first in consideration and in power are good actions, the virtues, and conduct in accordance with the virtues. It is right therefore to offer the first fruits of these things: and the first fruits are the language of grati- tude sent up from sincere truth of mind. And this language divides itself according to appropriate divisions in the same manner as the lyre and the other musical instruments are divided. For in each of those instruments each sound is by itself harmonious, and also exceedingly adapted to making a * Exodus xxiii. 19.
224 PHILO JUD.EUS.
symphony with the rest. As in grammar also those of the elements which are called vowels are both capable of being uttered by themselves, and they also make a complete sound in conjunction with other letters. But nature which has created many powers in ourselves, some consisting of the out- ward senses, some reasoning and intellectual and which has directed each to some appropriate work, and which again has adapted all in due proportion by a union and harmony with one another, may be most properly pronounced happy both in each particular and in all of them.
XXI. On which account if you bring a sacrifice of the first fruits, you must divide it as the sacred scripture teaches, first of all offering those fruits which are green, then those which are toasted, then those which are cut up, and after all the others those which are ground. Those which are green, on this account, because he teaches those who are lovers of the old, and obsolete, and fabulous times, and who do not comprehend the rapid power of God, illimitable by time, warning them to adopt new, and flourishing, and vigorous thoughts, in order that they may not embrace false opinions from being nourished among the old fabulous systems which a long lapse of ages has handed down to the deceiving of mortals; but that, receiving new and fresh good things in all abundance from God, who never grows old, but who is always young and vigorous, they may be taught to think nothing old that is with him, and nothing passed away or obsolete, but to look upon everything as created and existing without any limitation as to time.
XXII. On which account he says in another place, " Thou shalt rise up from before a hoary head, and thou shalt honour the face of an elder."* As if the difference were very great. For what is hoary is that time which energizes not at all, from which one ought to rise up, and depart, and flee, avoiding that idea which deceives tens of thousands, that time has a natural capacity of doing something. But by an elder is meant one who is worthy of honour, and respect, and of pre-eminence, the examination of whom is committed to Moses, the friend of God. " For those whom thou knowest," says God to Moses, " they are the elders." f As he was a man who admitted no innovations of any kind, but was by custom attached to his elders, and to those who were worthy of the highest honours.
* Leviticus xix. 32. + Numbers xi. 16.
ON THE SACRIFICES OF ABEL AND CAIN. 225 it is advantageous, therefore, if not with reference to the acquisition of perfect virtue, still at all events with reference to political considerations, both to be nourished in ancient and primeval opinions, and also to be acquainted with the ancient records of glorious actions, which historians and the whole race of poets have delivered to their contemporaries and t*> sub- sequent ages, to be preserved in their recollection. Bui when the sudden light of self-taught wisdom has shone upon those who had no foreknowledge or expectation of it, and opming the previously closed eyes of the soul, makes men spectators of knowledge instead of being merely hearers of it, implantvng in the mind the swiftest of the outward senses, sight, instead of hearing, which is slower; it is then in vain to exereiso the ears with speeches.
XXIII. On which account it is said also: " And yo shall eat old store, and old food from the old store, and you shall also bring forward the old out of the sight of the new."* As it is fitting to repudiate no ancient piece of learning from considerations of time, while we endeavour to meet with the writings of wise men, and to be present as it were with the opinions and expositions of those who relate ancient matters, and to be always fond of inquiring about the former ages of men, and ancient events, since it is the pleasantest of all things to be ignorant of nothing. But when God causes new shoots of self-taught wisdom to spring up in the soul, then it behoves us immediately to circumscribe and to contract the things which we have acquired from instruction, which of their own accord do return and flow back to their source. For it is impossible that one who is a follower, or a friend, or a disciple of God, or any other name which one may think fit to call him, should tolerate mortal lessons.
XXIV. And let the ripeness of the new soul be toasted. That is to say, as gold is tried in the fire, let this also be tested by powerful reason. And the being consolidated is a sign of having been tried, and tested, and approved. For as the fruit of flourishing stalks of corn is toasted, that it may no longer be damp, and as this cannot in the nature of things take place without fire, so also is it necessary that the young and fresh ripeness, advancing by means of powerful and unalterable reason to the perfection of virtue, must be made solid and * Leviticus xxvi. 10» 226 PHILO JUDiEUS.
stable. But it is the natural characteristic of reason not onty to ripen speculations in the soul, preventing them from dis- solving, but also vigorously to put an end to the impetuosity of irrational passion.
Behold the practise!- of contemplation, Joseph, cooking it, when, "Esau is in a moment discovered to be fainting."* For wickedness and passion are the foundations of those who love themselves, supported on which the man, when he sees them defeated and extinguished by reason which has refuted them, does not unnaturally relax his exertions and his strength. But suppose the language is not confused, but divided into appropriate divisions, the meaning of the expression, " those that are cut up," is something of this kind. For in everything order is better than disorder, and most especially is it so in the most swiftly flowing nature — speech.
XXV. We must therefore divide it into the principal heads, which are called incidents, and we must assign to each its appropriate preparation, imitating in this point skilful archers, who, when they have chosen a mark, endeavour to shoot every one of their arrows straight at it. For the head resembles the mark, and the preparation is similar to the arrows. And thus the most excellent of all branches of learning, speech, is harmoniously connected together. For the lawgiver cuts leaves of gold into thin hairs, so as to plait appropriate works of that material in a durable manner, And in like manner, speech, which is more precious than gold, is completed in a praiseworthy manner of innumerable varieties of ideas, when, being divided into the thinnest possible heads, after the fashion of a woven web, it receives an harmonious demonstration, like a work of the distaff.
It is enjoined therefore that sacrificers, when they have flayed the burnt offering, shall cut it up joint by joint, in order in the first place that the soul may appear naked without any coverings, such as are made by empty and false opinions; and in the second place that it may be able to receive suitable divisions, for virtue is a whole and one, which is divided into corresponding species, such as prudence and temperance, justice and courage, that we, knowing the differences of each of these qualities, may submit to a voluntary service of them both in their entirety and in particulars.
• Genesis xxv. 29.
ON THE SACRIFICES OF ABEL AND CAIN. 227 And let us consider how we may train the soul so that it may not, from being thrown into a state of confusion, be deceived by general and unintelligible appearances, but that by making proper divisions of things it may be able to inspect and examine each separate thing with all accuracy, adopting language which will not, through being borne forward by disorderly impetuosity, cause any indistinctness, but being divided into its appropriate headings and into the demon- strations suitable to each, will be compounded like some living animal of perfect parts, properly put together. And we ought to apply ourselves to a continual meditation on and practice of these things, if we wish the use of them to be confirmed in us, as after having touched knowledge, not to abide in it is like tasting meat and drink, but being prevented from feeding on them in sufficient quantities.
XXVI. After those that are cut up, it was very natural to make an offering of such as are ground; that is to say, it is natural after the division to dwell among and pass one's leisure among what had been thus discovered, for continued practice produces firm and stable knowledge, just as continued in- difference produces ignorance Therefore numbers of men from fear of the labour of practice, have lost the strength with which they were endowed by nature, whom those men have pot imitated who nourished their souls on prophecy, which is signified under the name of manna, " for they ground it in mills or beat it in a mortar, and baked it in pans, and made cakes of it,'* everyone of them knowing well how to knead and soften the heavenly language of virtue for the sake of making the intellect firmer.
When therefore you confess that the young and fresh corn, that is to say vigour, and the toasted corn, that is to say speech tried in the fire and invincible, and the corn cut up, which signifies the cutting up and division of things, and the corn ground, that is to say anxious care about and examination into what has been found out, do all proceed from God, you will then be offering a sacrifice of the first fruits of the first produce, of the first and best things which the soul has brought forth; and even if we are slow, nevertheless he does not delay to take to himself those who are fit to worship him. For "I will take," " says he, "you to be a people for * Numbers xi. 8.
228 PHILO JUD.EUS myself, and I will be your God, and you shall be my people: I am the Lord."
XXVII. These now, and such as these, are the accusations brought against Cain, who after some days offered sacrifice; but Abel did not bring the same offerings, nor did he bring his offerings in the same manner; but instead of inanimate things he brought living sacrifices, and instead of younger things, worthy only of the second place, he offered what was older and of the first consideration, and instead of what was weak he offered what was strong and fat, for he says that " he made his sacrifice of the first-born of his flocks, and of their fat."* according to the most holy commandment.
Now the commandment is as follows: "And it shall be," say the scriptures, " when God shall bring thee forth into the land of the Canaanites, in the manner which he swore to thy fathers, and shall give it to thee, that thou shalt set apart unto the Lord all that openeth the womb of all thy flocks, and of all the beasts which thou hast, and shalt set apart all the males for the Lord. Every offspring of an ass that openeth the womb shalt thou exchange for a sheep; and if thou dost not exchange it thou shall redeem it with money."f For that which openeth the womb is Abel, that is to say, a gift, the first-born, and you must examine how and when it is to be offered up; now the most suitable time is when God shall lead thee into fluctuating reason, that is to say, into the land of the Canaanites, not in any chance manner, but in the manner in which he himself swore that he would; not in order that being tossed about hither and thither in the surf and tempest and heavy waves, you may be deprived of all rest or stability, but that having escaped from such agitation you may enjoy fine weather and a calm, aud reaching virtue as a place of refuge, or port, or harbour of safety for ships, may lie in safety and steadiness.
XXVIII. But when Moses says that God swears, we must consider whether he really asserts this as a thing appropriate for him to do; since to very many people it appears incon- sistent with the character of God; for the meaning implied in an oath is, that it is the testimony of God in a matter which is doubtful. But to God there is nothing uncertain and nothing in doubt; as it is he who demonstrates clearly to others all the • Genesis iv. 3. { Exodus xiii. 11.
ON THE SACRIFICES OF ABEL AND CAIN. 229 clear indications of truth. And accordingly he is in need of no witness; for neither is there any other god of equal honour with him. I omit to mention that he who bears witness, inasmuch as he bears witness, is better than he to whom he bears witness; for the one stands in need of something, and the other serves him: and he who serves is more worthy of credit than he who requires to be served. But it is impious to conceive that any thing can be better than the Cause of all things, since there is nothing equal to him, nothing that is even a little inferior to him; * but every thing which exists in the world is found to be in its whole genus inferior to God.
Now it is for the sake of obtaining credence that those men who are disbelieved have recourse to an oath. But God is to be believed when simply he says any thing; so that, as far as cer- tainty goes, his words do in no respect differ from oaths. And it happens, indeed, that our opinions are confirmed by an oath; but that an oath itself is confirmed by the addition of the name of God. God, therefore, does not become credible because of an oath, but even an oath is confirmed by God.
XXIX. Why, then, has this hierophant thought fit to intro- duce him as swearing? That he might demonstrate the weak- ness of the created being, and after he had demonstrated it, might comfort him: for we are not able at all times to have ready in our soul that principal fact which ought to be remem- bered concerning God, namely, that " God is not as a man."f So that we may rise above those assertions which are advanced concerning man; but we, since we have the greatest share in what is mortal, and since we are not able to conceive any thing apart from ourselves, and have no power to go beyond or to escape our own calamities, but since we have got into mortality as snails have into their shells, and since we are revolved round and round ourselves in a ball, like so many hedgehogs, and have only the same opinions about the blessed and immor- tal God which we have about ourselves, avoiding all absurdity of assertion, such for instance as that God has the same form as man, but in reality being guilty of the impiety of attributing * The similarity to Horace is here again very remarkable. Horace, speaking of the Parent and Governor of the universe, says — Unde nil majus generatur ipso, • Nee viget quicquam simile, aut secundum.— Od. I. xii. 17. + Numbers xxiii. 19.
o.OO PHILO JUDjEUS.
to him that he has the same passsions as man; we do on this account fashion for him in our minds hands and feet, a coming in and a going out, hatred, aversion, alienation, and anger; parts and passions very inconsistent with the character of the Cause of all things, an oath by which is often an assistant of our weakness. " If God shall give thee the things which thou desirest," says Moses, speaking very eloquently and accurately; for if he does not give them thou wilt not have them, since every thing belongs to him, both things external, and the body, and the outward sense, and the power of speech, and the mind, and the energies and essences of all the faculties. And not you, but all this world also, and whatever you cut off and divide from it, you will find does not belong to you; for you do not possess the earth, or the water, or the air, or the hea- ven, or the stars, or any of the kinds of animals or plants, whether perishable or immortal, as your own; so that, whatever from them you bring to offer to him as a sacrifice, you are bringing as the possession of God, and not as your own.
XXX. And take notice how very clearly it is enjoined, that he who is sacrificing may take a part of what is offered, and that he is not bound to offer the whole of what has been given him. For nature has given us a countless number of things, suitable to the human race, of all of which it receives no share itself: for instance, she has given us creation, though she is herself uncreate; and food, though she has no need of food; and growth, though she always remains in the same condition; and age, with reference to time, though she herself admits neither of addition nor of subtraction; an organic body, which she is incompetent to receive: also the powers of coming for- ward, of seeing, of applying food, and of disposing of it again when digested; of judging between the differences of scents, of using speech, of giving vent to laughter. There are also many other things in us which have reference to our necessary and beneficial uses: but one may pronounce these things in- different, but those which are confessedly good ought to be attributed to and comprehended in nature.
Come, therefore, let us investigate those things which are especially admired among us, of the things which are really goods, every one of which we pray to attain to at suitable sea- sons, and if we do attain to them, we are called the happiest of men. Now who is there who is ignorant, that a happy old ON THE SACRIFICES OF ABEL AND CAIN 231 a^e and a happy death are the greatest of human goods? neither of which can nature partake of, inasmuch as nature can neither grow old nor die. And what is there extr* or- dinary in the fact, if that which is uncreated does ntt con- descend to use the good things of created beings, when even that which has been created desires different virtues, according to the differences of ideas into which it is divided. At all events men would not be rivals to women, nor would women be rivals to men, in these matters with which the opposite sex alone ought to have any concern. But if the women were to emulate the pursuits of men they would be looked upon as half men, and if the men were to apply themselves to the pursuits of women they would acquire an evil reputation as man- women.